Orientation 2

Orientation
Part theory

Following on from Orientation 1, which is re-presented here first. Orientation 3 will cover Whole body method.

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I have depicted and written about our part in the human condition, as projected from our whole through the CNS (Central nervous System). Mereology, which is the study of parts and wholes, has helped gel my work since coming across it in the middle of this year.

Mereology has eased my emphasis on projection. I can introduce our relation with our “transcendent” whole simply as a part, rather than as projection. And I can refer to Reality, the one and only whole, as transcendent of our part yet immanent in us as part of our whole.

I had already formulated Part theory and Whole body method quite some time ago now. Part theory, as the name infers, is about our being a part of our whole and our whole being a part of Reality, the one and only whole. Whole body method however, involves not only our whole but projection as the substance and form of our reality, our “actuality” as projection, from which and with which we can promote our part, our whole, and our relation with our whole.

I’d like now to present a frame work for Gendo Orientation. Having depicted and written about our part and our whole, I hope to present, both here and in my work, more of Whole body method i.e, our participation and practice in the process, of our integration as a part with our whole.

Orientation
Part theory
Whole body method
…. to follow.

Orientation
Orientation of our reality, in space and with our whole, who is of Reality.

Part theory
We are a part. Everything we experience is a part. Our reality is “constructed” of parts including our self, what we experience, the conscious, the witness and our deeper being. Our reality in turn, is a part of our whole being.

im message 01images 001 labelledAs a part we may be in relation with our whole. However, a whole is transcendent of its parts because a part displaces its whole. It means we cannot directly experience our whole nor Reality.

We tend to identify exclusively in our self and with what we experience that are indications of aspects of things in Reality. This identification is reinforced by our linear reductive determination of what we experience within our projected reality. We are isolated from our transcendent whole in this knowing engagement within our projected reality.

Becoming a part involves approaching our self. Not a sense or idea about our self but our “actuality”, our existence in fact occupying space as projection in our projected reality. Emptiness is “collapsed”. Emptiness is the disassociation through which we are having an experience, or the space through which those various aspects of our reality for having an experience are displaced. The disassociated aspects of our reality integrate in stages, through depths back wards, breadth side ways, and levels underneath including breath and deeper being.

I call it the process of Reality – our becoming a part of our whole, who is of Reality. In approaching our actuality, and referring to our transcendent whole (which must be indirect, because of transcendence), we are touched by Reality, the one and only whole .

Our whole or Reality is not a goal to set your sights on. You may reach places, experience, find or resolves things, change in your part. In being a part however, seek beyond more, a relation with your transcendent whole.

Whole body method
…. to follow.

Everything, everyone, every part, every whole

– from a mereological orientation of our part, and RealityJack in a box from a box 4 with arch of language,

Everything is a part of its whole.

You are a part of your whole;
I am a part of my whole.

And everything is a part of Reality,
an entirety,
the one and only whole;
it includes all wholes,
all dichotomies, inside but also outside.

From within your whole
is the rest of your whole,
your inside and outside,
your everything, your everyone, your world;
your whole touched by the rest of Reality
is a long long way away,
in all directions.

Jack in a box from a box 4 with arch of language, labelled

 

 

A text-ed tour

From the exhibition Orientation – the cognitive part.

The depictions indicate the “projected actuality” of our reality, our existence in fact as projection in space.

Aspects of our reality occupy certain places in relation with the whole self, and in certain distributions or “shapes”, as projected by our whole. They are depicted as captures from behind, together with an indication of the whole self, in some.

imgp33171 Cornered across (with vision)” So, with the depictions, “it” is there in you. There is nothing solid about our reality, and we occupy space as projected by our whole through the CNS.

This is our line-up with and where we face in vision the world out there.
This is the self or identity coming across to identify with vision.
The witness is back behind this cornering.

This out-line in grey of the head, neck and shoulders represents the subtle sense of our whole being. He/she is a subtle sense because he/she does not exist in our reality of projection, but gives us more a sense of where we are, centred on his or her right.

The conscious, like coconut palm fronds, reigns from above as if to shed light on our reality. Because we are mainly in the spread across including the self and vision, the conscious itself is more a scooped-out absence.

These lines, around the lower part of the cornering, indicate our front and back, before the witness behind.


knobly-join2
Knobbly join” There again is the head, neck and shoulders, indicating the subtle sense of the whole self who is in and of reality and does not exist in projection, but gives us our sense of where we are,

Vision is here.

The wot and the wit stands for the world out there (up, front and to the right, there on you and me) and the world in there (down, behind and snug towards our cosy core, there on you and me), that we may experience.

The circle between the wot and the wit, is the self having an experience. The self is understood to be inseparable from experience itself – “what is experience without self, what is self without experience?”.

Experience itself is separate from what is experienced. What we experience, out there and within, is the object to our self having an experience.

The face (left half of the self circle)) is the identity, determined more by our world and society. Conscious is there again reigning from above, but not as coconut palm fronds but more as its body.

The world out there has an angle, forwards, up and across to the right vs. our inner reality that extends back, under and nuzzles towards the core (mid-line) of the body. You can distinguish your wot and wit, quite readily in your own situation I think. You are the identity in the knobbly join between them.

bass-clefr3 Bass clef (of sound)” There are more recognisable shapes here. The bass clef and the top of the treble clef.

Now again, it is our actuality, a depiction of what is actually there on us. So, the world of sound, this is there on you, and I’ll just take you through it.

The world of sound “comes under and around you on your right, goes over the top and comes in on the left above, but not below”.

So there’s this shape to the projected actuality of our world of sound. It happens to be the symbol used in music notation to indicate the bass rage of notes, the rumbling deep notes that makes us look up and around and determine what it is. It might be a dinosaur, a tank or a jet plane (threatening deep noise), and contrast with the treble notes that can settle us into our cosy core. Our sensitivities there are rumbled by deep bass notes, and we rise to hold our self up in our hard heads to determine friend or foe, within our “base clef”.

We can recognise and depict or describe the shape, but there’s the “where” of it, the “actuality of it being there.

It does not explain the symbols, but I suspect that the symbols of music originate from our actuality. The wide acceptance of them may be because of our actuality being of that shape.

arch-of-language4 “Arch of language” The only one I have used colour in. Japanese vermilion red is used in calligraphy. It contrasts with the dark sumi-e ink, to correct, mark or stand out. It is also the red seen in Shinto shrines; their torii gate ways are painted with it.

I think I have used red because language is such a human quality that marks our cognitive “gawk and talk” reality. I consider the rest, the conscious, mind and the sense of self in the world common to animals. Like humans, they, whole living “animal” beings, function in the real world through their self functioning in “its” projected experience of the world.

Compared to the actuality of our realm of sound (bass clef), this is a narrower, tighter realm of language, which is also sound but special or particular sound. It dips under the conscious, domes over mind and lands on the right shoulder.

Our depths extend under it. So, cognitive, emotive and somatic (of body) sense are marked in their three letter abbreviations. LInghter lines under them indicate our deeper instinctive and intuitive sense of others and the world. Our cosy core is towards the mid-line of the whole self.

Our consciousness extends down towards subconscious depths, but on the “other side”, the subconscious begins right next to us.

Carried” on the Arch of language are aspects of our linguistic cognitive reality, namely our Infinitism, Circularity and Foundationalism.

Infinitism means it goes on and on for ever, and together with Circularity and Foundationalism, they are the nature of our conscious mind, recognised in philosophy in those terms .

In order to be certain about something we think about or sense, we can try to find a proof for what it is. The proof must come from outside what you are trying to prove, so as to help support it. But then, that proof needs a another proof from outside it, to support it … and so, it goes on for ever – Infinitism, just as the conscious goes on and on (till off?).

And it is easy to go around in circles in our mind, Circularity, which is formerly described as when the thing you want to prove is in a subsequent proof. The train of logic forms a circle. Though there are separate steps we do not get outside of the initial statement.

And Foundationalism is the assumption that is not questioned or challenged, a fundamental belief.

These qualities of the cognitive mind are called in philosophy “Munchausen’s trilemma”, the unsatisfactory nature of certainty in our mind (see Note 3).

Just as music symbols take the shape of our actuality, the three aspects of our cognition have their place in their actuality on our “Arch of language”. It dips under the conscious, on and on Infinitism, circles over the mind’s reach, Circularity, and lands on the emotive level on the right shoulder, for Foundationalism.

Split

 

Our reality is split
inside outside,
conscious experience
self and witness.

Contexts within which we determine,
this and that,
good/bad right/wrong true/false,
themselves separate
superficial and deep.

More or less before nothing
positive or negative either side of naught (zero)
but for us there’s the “other side”,
the subconscious to our conscious,
and the unconscious beyond.

What is more and beyond
goes on and on
without our whole.

Beyond our work and play,
our lives and generations,
sense of self and others,
there is our whole
who encompass our numbers and our all.

He or she, as the case or gender may be,
enacts embodied, does and is,
and encounters the rest of creation, in reality
while creating our reality as his or her part including
our sense of being and what we get up to,
and the world that we can think we rise to and are in.

Our whole is in and of reality,
touched by the rest of creation
as an indispensible part,
permanently present in reality’s present/presence (time/space, here/now).

Our sense of independence and freedom that is our embodiment,
sense of will and destiny, our endorsement
sense of life, our enticement
our sense of others and engagement,
are parts easily split without our whole.

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Our realities are separate from our whole in being projected through the CNS (Central Nervous System) by our creator, our whole self. We are further isolated from our whole being in being identified in our self and with what we experience.

Within projection we are displaced and disassociated between the various aspects of our reality, split between conscious experience self and witness, and further with contexts and what is determined through them, as paraphrased in the piece above. This is why our identification between these ”split” parts are exclusive of our whole and isolating.

A part is invalid without its whole.

However, we may know that we are a projected part, approach our “actuality” as projection, and be in relation with our whole. We must understand, practice, and enact this; it is our contemplation, connection and communion – with our maker, a godly being of creation who, in his or her being, conscious, and substance, is inclusive of our self and all that we may be, all that we may experience, our conscious and witness.

Hope to see you there

flyer 001

Our reality is created by our whole being and projected through the Central Nervous System (brain and spine). We are displaced from our whole in being projected. Further, we are normally isolated from our whole being as we identify, within our projected reality, in our self and with what we experience.

I depict and represent how we exist as a part of a whole being of reality, rather than the isolated experiences within which the self regards the world and others. I hope to draw the viewer toward a sense of their own part, which implies their whole.

There’s a whole being of reality who is missing from our reality.
Yet, we are a part of our whole, projected through
the Central Nervous System.

We can approach our being a part, and thereby insist on our whole.

Winter 3 : end

seasons1 16 W3 001As we pass Winter’s third half moon,
we continue to rise and go forth
in our annual season’s setting,
even as the next season’s is unveiled
within definitive depths and breadth.

From last moon’s attenuation
into winter’s solid conclusion,
we await winter’s end
like a “death star” about to explode.

seasons1 16 W3 003seasons1 16 W3 002seasons1 16 W3 004

The human condition – what I’ve worked out of it

I’ve tried to make the introduction flow, and make the points that follow more complete. I’ve added a section on Meditation, Actuality and Whole being, implying steps towards being a part of reality from identified in what we experience. Yet to present the physical references, movement and exercises.

If I can start with the Central Nervous System (CNS). You may be familiar with the idea that the brain creates, or at least is involved in creating, what we experience. Vision, for example, is processed in the brain from information received by the eyes and “projected”, for us to experience.

But what about our self, having the experience?

Many find it difficult, including scientists and philosophers, to accept the self as being made by the brain, or by anything else for that matter. It challenges our sense of autonomy and independence, of being “in control” as the definitive entity rather than being “controlled by”, and choosing to make a difference and shape our destiny. Do we need to separate the self (subject) from experience (object) and consider their origins separately? (Easy or hard question of the consciousness, Chalmers 1986.)

We can wind this back to the start and question in the first place, whether the brain creates anything at all. Strictly speaking, the activity detected in the brain with MRI scans may only be “para-phenomena” – that they coincide with (or parallel) the “events” in our reality (that we observe) but do not necessarily cause them. Is there a basis or a creator to the self and what we experience, or are we just what is?

Let me put aside these issues, about what is created or not (i.e, fundamental and irreducible in themselves) and what the CNS does or does not do, to make this point : that there is no brain without a living whole being. We can consider then our whole being to be the basis of our reality, including the self.

It means our whole creates our reality and projects it through the CNS. Projection is the role that the CNS plays in the manifestation of our reality. The whole self or being is the definitive entity of reality. We, as projection, are a part of our whole being.

Normally, we think “I’m it” and “that’s the world out there”, that we are the “definitive entity” and the world we experience is reality. We function well enough in this familiar way. Yet, unless we keep ourselves busy, occupied (with something) or diverted (away from the rest, as in occupational and diversional therapy), there’s also a sense of incompleteness or that there must be more. Certainly there’s uncertainty, and plenty of occasions and reasons for anxiety or depression.

I do not wish to deny anything of our self and what we experience, nor draw us beyond boundaries best accepted, outside or within. But a part is simply invalid, apart from it’s whole. We are displaced from our whole in being projected, and isolated from our whole as we identify, in our self and with what we experience, within projection.

Our reality is a part. All that can be of our reality, of “conscious experience and self witnessed”, is projection. Till we learn to be a part of who encompasses and permeates our all, we remain isolated in our part, lost from our whole. All directions are in vain, as we grasp at our fleeting moments in avoidance of this, our truth.

Our whole being includes both the solid body and projection, is more than their sum, and is in and of reality. In ouractuality”, the existence of our reality as projection, we can be in relation with our whole, as his or her part. And as a part of our whole being, we are also a part of reality.

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Following is a practice, outlined with stepping stones towards our being in relation with our whole. Our notion and sense of reality is not reality. Like a yacht that must “tack” away from the wind of reality and can only zig zag towards it, we talk about and feel what reality “must be like” in an indirect way. In our projected actuality, however, we are aligned directly with our whole as a part. Then, as a projected part, we can refer to reality itself in our whole being and be affected in our relation with our whole.

In a word, the theory is projection.

From projection comes Part theory and Whole body method :
1. Part theory – in our projected actuality we may be “in relation with” our whole. We are validated in this “being in relation with” as a part is by its whole.
Winching (see below in The 5 steps to establish – 4.) : because we are, as a part, limited.
2. Whole body method – we can refer to (core), contemplate (who must be there, who must be more than the sum of his/her parts including those parts projected and solid, who sums), commune with (Nothingness – absence in projection), and connect with (through projection) our whole.

As a part of reality, our whole being is in and of reality (we are in and of projection as a part of our whole being), and spirited (as are all other whole entities in reality) with the one essence of his/her whole being and the entirety of reality (All creation).

We can introduce our whole in prayer (love and compassion, forgiveness and support, to emulate and become, depend and surrender, feel and receive, we can refer to our whole who encompass and permeate all we experience, distance, presence and process), meditation/experiencing (who has the eyes and other sense organs and projects what we experience), posture/exercise (who has a body), work/play/living (who actually is, does and lives).

Physicality (to follow). References, body movement/exercise, relationship.

The 5 steps to establish (stepping stones) :
1. Actuality – there is our actuality, our existence in fact as projection.
2. Whole being – is in and of reality. He or she creates our reality and projects it through the Central Nervous System.
3. How we are shaped or structured in our actuality goes hand in hand with what happens – isolation from our whole to integration as a part, as we “place” our self and our reality in our shaped actuality, like positioning an engineering or architectural block to initiate some structural process (robots in “Transformers”, temple booby traps in an “Indiana Jones’” adventures where the placement of a skull etc causes the whole temple to shift), to be affected by “being in relation with” our whole.
4. What to do – our part to play as a part: 1)Promote our part towards becoming more (in space as projection; see Extension of our part, below) and by approaching our actuality, so as to be “presentable”. 2)Promote the whole being in reality “physically”, from being compromised in maintaining our part in isolation, so that there is something of our whole for us to be “received” by. In our isolation we must make effort (to promote our part and our whole), but then 3) stop (because we are a limited part), to introduce the whole being beyond our self and our limited reckoning and efforts. (To “winch” our way to becoming a part from isolated – promote our part and our whole, stop, refer to our whole, repeat. Repeating is necessary while our relation with our whole establishes because as we shift in our identity, what we experience and the realms or dimension of experience, we tend to re-identify in our new situation.)
5. What it is all about – we become more a part, and our whole becomes more complete with integrating parts. Godly being of reality, spirited at core (unconditional love, God presence), encompassing our all (our self and our sense of others, near and far, and of all times and places we may sense being in or being in touch with) and our part.

Extension of our part :
Consider the world out there, your self having an experience, the witness behind, deeper being below, and the conscious above. These displaced aspects of our reality extend in different directions and in differing distances that imply space in a very direct and immediate way.

This space, including the shapes of our aspects, is actuality, our being projection and a part. Refer to from this, the actuality of our greater part, the whole self and whole being.

References for the “physical” whole being :
– CNS : level, domed and split brain; vertical spine; even nerve roots. Goes with a “complete” (with integrating parts) whole being in alignment with gravity, horizon and the zenith.
– Nothingness : the absence of the whole being and reality from our projected reality. Though as sense it is projected, Nothingness it is the whole being who encompasses and permeates our reality of conscious experience and self.
– Core : the reference for the whole being; of whom his or her solid body and organs, as well as projection are parts. Other end is the clue.
– Notion : The whole being who must be there, in and of reality. More than the sum of the parts. Alive as a part of reality, next to other whole beings. Who must be breathing, doing, alive, being of reality.

Meditation :
– focused : breath, one point, self, whole self, god, a sense, here and now, circle, mirror, light, candle light, movement, uprightness, a direction, numbers.
– mindful observance : allow for conscious experience and self (our reality) to settle as is, into their depth, in face of a transcendent witness.
Actuality :
the matter in fact of our existence as projected in space. Includes the witness and the layers of disassociation towards our subconscious, our outside and inside worlds, the existence of things and the presence of others (what and who we experience) within them (worlds or realms), the conscious, depths, “other side” and “other end”. In the immediate instance we may recognise the world out front, our self back in, the witness behind, deeper being below and the conscious above. The various directions in which these aspects of our reality occur infer space that, together with the space they themselves occupy, is our projected actuality.
Whole being :
refer, contemplate, consider, commune, connect (Whole body method), for being in relation with our whole.